For any yogi who practices to end dukkha always makes effort to stop kilesas arising. Therefore should reflect on the 4-requisites. Without it, paticcasamupāda process continues. No kilesas come in , then
Nibbāna element can appear quicker. In wearing clothing with contemplation no kilesa arises. For beautifying is kilesa. Doing with good intention is no fault. Not good intention it is. Whatever we are doing must do it with nyan (knowledge). Without it always tanhā arises. Therefore always use satipatthāna. Conducting with mindfulness can stop tanhā arising. Even they come in can destroy them. Never let go of sati. Whatever you are doing reflect as dukkha or these are dukkha. If you have sati and including with viriya, they can't separate. Therefore I have taught you to be mindful , put effort and contemplate with wisdom. It can be say satipatthāna or the 4-right efforts (sammappadhānā). Why the Buddha sometimes taught as satipatthāna and sometimes as sammappadhānā? However he said both of them are together. Sati and viriya can't see impermanence. Contemplative wisdom can see it. Therefore wisdom is the main, and sati & viriya are supportive factors. Only wisdom can penetrate ignorance. All these points were taught in the Suttanipata by the Buddha.

Pannā is the most important factors of the three, because without pannā , sati can also micca-sati and viriya also micca-viriya (wrong mindfulness and effort), but pannā doesn't have micca-pannā can be mundane (lokiya) or surpermundane (lokuttara) wisdom respectively. Whatever arising if you can't contemplate impermanence, then one of the factors is lacking.

Mistaken sloth and torpor (thina-middha) as serenity (samādhi). Can't overcome one's mind is thina-middha. In vipassanā the object of contemplation disappears can be mistaken as path and fruit. For the Path Knowledge to be appeared, impermanence should be clear before. Following by impermanence cease is also must clear. Follow by impermanence is not clear, then it's only sloth and torpor. If both of them are clear, then serenity and discernment ( samādhi and paññā) are together. Sloth and torpor come in and pretend to be samādhi and paññā, but yogi doesn't know it. Staying with the meditation object and without it is quite different. Sloth and torpor are two kinds inclination to the pleasant and the unpleasant. The samādhi is equanimity. Samādhi is intensely looking at the object without pleasure or displeasure. It's concentrating on the object pointing by sati. Therefore if you want to differentiate samādhi and thina-middha by the object, if samādhi, you don't want to get up from the sitting, but thina-middha want to run away. If they come in contemplate impermanence, without it dependent arising continues. No contemplation and running towards your bed is liked in the prison (The Buddha's simile for sloth and torpor to king Ajatasattu). Sleeping beds are prisons, the places without the Buddha, Dhamma & Sangha. Sleeping is staying with the life-continuum (bhavanga-citta). It's bad in refined nature and not in violent way. These are past kamma results(i.e bhavanga-citta) and we are spending it by sleeping. It's neither wholesome nor unwholesome minds. Sloth and torpor are not directly extracting the time but the bhavanga-citta is. When we are in sloth and torpor, a javana process (active phase of cognitive process) and then bhavanga-citta process, another javana and then another bhavanga…etc.(sloth and torpor is the javana mind process). If you go to sleep, bhavanga-cittas are arising and passing away continuously.

Of the 2 minds of sloth and torpor and bhavanga, thina-middha is more fearful one, because it sends the mind into bhavanga. Thina-middha is enemy, and sati is friend.(Sayadaw mentioned the important of sati with an example.) You remind yourself “when I will wake up” and go to sleep. And then when the time comes you wake up automatically. (We can also use this method in meditation. Remind us not to forget the object or objects, both samatha and vipassanā )(Sayadaw gave an important warning). With many difficulties before(i.e with many past lives sufferings), now we are in the time of completing with the 5 difficulties to encounter it(1.Encounter the Buddha's Teachings.2.A teacher who can teach Sacca Dhamma. 3.The ability to understand the Dhammas. 4.Put into practice and discern anicca. 5.Realize Nibbāna.), but the majority of Buddists are wasting their time by sleeping and busying with lobha, dosa, and moha in daily lives are very foolish. Therefore we must remember of what the Buddha said that the permanent dwelling places of living being are the planes of misery (apaya bhūmis).

In vipassanā practice, effort (viriya) always should take one object. As example, the impermanence of physical phenomenon (rūpa object) or the impermanence of mind (nama object). Instead seeing many things or objects, e-g like light, color, images, it becomes restlessness (uddhacca). But the yogi can take these things as right effort and thinks that his practice is on the right track. What about on samatha practice ? It also should stay with the meditation object, e-g the breath. Becoming restless is wasting time.

Viriya and Samādhi must take an object only. The object of restlessness can be lobha or dosa(greed or anger). Therefore viriya and the object are different. Viriya makes effort on the object without taking pleasure or displeasure. Viriya must stay with the impermanent object. If other things arise, it's uddhacca.

On talking about samatha and vipassanā practices; e-g for samatha, during contemplation on foulness (asubha), the mind should be stay with the object of foulness and should not go out. Then it's viriya. Except the asubha object, if many objects come in, then it becomes restless. Viriya makes effort on an object (Sayadaw gave an example of using a gun.) If you are aiming a gun without moving is viriya, if shaking then it's uddhacca.), if too much effort it becomes restless. In this case making adjustment with Samādhi. If viriya and Samādhi become level out the practice will take short period of times. Over viriya the mind becomes restless. Over Samādhi becomes sleepy and wasting times. (Sayadaw gave example of over viriya and Samādhi with the stories of Sona and Mahā Mogallana. Because over viriya and Samādhi that the practice can't develop. Some yogis become low spirits and make conclusion on many reasons. They are thinking that don't have the paramis and doubt about the practice. In reality, they don't have a teacher and don't know how to adjust them. Connection with this, faith (saddha) and wisdom (paññā) have to be adjusted. These 4-factors becoming level out can discern impermanence. Without that can't realize the Dhamma. No faith can't finish a task, over faith become tanhā, and over paññā become cunning. Sāriputta had to practice for 2 weeks because of over paññā and more contemplation was needed. Mahā-Mogallana took only a week to finish his practice.

T1 [Sayadaw reminds his disciples not to be caught up by remorse and worry (kukkucca), because they come in and disturb the practice. In one's life, everyone done something wrong quite normal and can't stop anyone for realization. Only the 5-heavy kammas and niyata-miccadiṭṭhi can stop anyone for realization. If kukkucca comes, observe their anicca. Listening dhamma talks are important, so that can correct mistakes. Kukkucca and doubt come, observe them and keep with the meditation. The causes of them are the 10-wholesome and unwholesome dhammas.(The 10-wholesome dhammas are:(1)To avoid the destruction of lives be anxious for the welfare of all lives.(2)To avoid taking what belong to others.(3)To avoid sexual misconduct. (4)To avoid lying, knowingly speaking a lie for the sake of any advantage.(5)To avoid malicious speech, to unite the discordant, to encourage the united, and to utter speech that makes for harmony. (6)To avoid harsh language and speak gentle, courteous and agreeable words. (7)To avoid frivolous talk; to speak at the right time, in accordance with facts, what is useful, moderate and full of sense. (8)To be without covetousness. (9)To be free from ill-will, thinking “These beings were free from hatred and ill-will and would lead a happy life free from trouble”. (10)To possess right view, such as that gifts and offerings are not fruitless and that there are result of wholesome and unwholesome actions.)
Worry about good things that has not done yet and remorse from bad things that had already done. It's a kind of subtle dosa. In a family mostly parents have kukkucca. In the Buddha's teaching to King Ajātasattu, kukkucca is liked a slave who can't make any decision. Human beings have a lot of worries in their daily life. It creates unhappiness and a big hindrance for practice. So, very important to deal with them. They usually come at quiet times, such as sleeping times, practice times and near dying. The mind is in the past and future, and never in the present moment.]

Kukkucca is a refined state of dosa. May be nobody believes this point. You should think carefully. This is a displeasing mind. Therefore I have said a refined dosa. Another point is some people mistaken it as a wholesome mental state. Example, some people near death , thinking they had never done good things in their lives, wanting to see their grandsons or sons ordaining as novices. Most people think that these are wholesome mental states. They are dying with refined dosa. At that moment don't think anything, staying with your meditation at the present moment. Dosa harmful to both sides. Kukkucca only harmful to oneself. You are inviting worry at anytime and at anywhere. Thinking this and thinking that, and this worry and that worry. But for doing practice, looking for a place and looking for a time (given many reasons for practice).

T2 [Sayadaw reminds strongly to disciples to treat regret and worry carefully during alive and near death. Never think about something bad from the past and to do something good for the future. The past is already gone and no use to think about but only to contemplate not to do the same mistake again and not for remorse. Nearly everyone in our life had done something wrong before. Worry for the future also useless, because future is unknown. If you want to do something good just do it. Remorse and worry are usually come during practice and dying moment not other times. So, very carefully to deal with them especially during dying moments. Don't let anyone even family members to disturb the dying person. Let him dies peacefully by himself. But if possible with an able or skillful person helping to support the dying person for good rebirth. There were many stories on this subject. The Buddha also taught many things about how to die. Most important is has a peaceful environment to help the dying person.]

Kukkucca means doing the disgusting things. It's also a kind of sorrow phenomena. Remorse and worry both of them is soka (sorrow). Whatever unwholesome kammas you had committed which were not the 5-heavy kammas, no need to worry about it. Just do the insight meditation, it will be eradicated. Whatever unwholesome actions had done before, never think about it. In the same way don't think about wholesome things not doing yet. If you want to do just go and do it. These are refined dosa. No good for thinking. (Sayadaw mentioned the story of a monk in the Buddha Kassapa's Sāsana near the time of his death, Kukkucca came in and died, then reborn as a naga serpent.) From the planes of misery to come up as a human being is not so easy. Therefore with many difficulties to get this life should not waste times with family and business matters. Near death with kukkucca become the asanna-kamma (dying moment kamma). This kamma is the closet to the next life (Sayadaw reminds disciples the important of near death.) The people near the dying person should be very careful, not to disturb the dying person. With dying by contemplation of the impermanence nature of dukkha vedāna. Sometimes the dying person takes a longer time to pass away, because his/her kammas are making arrangement that it takes longer time. From now on we must making preparation and protection for near death.

T3 Kukkucca is remorse and worry, a kind of sorrow. Uddhacca and kukkucca are together, because if one of them arises the other also follows. Remorse and worry are more important than restlessness. If you are practicing or not, never think about them. I haven't done wholesome things yet or my works are not finished yet. Don't think about it. Let it go. The mind is restless so it appears. If not they don't arise. The mind not want to stay on an object is uddhacca. Both of them arise in everyone. It comes in near death as an asanna-kamma (kammas appear to the mind near death). (Sayadaw told the story of Queen Mallika.) It's the kamma of near death and rebirth. Even though people had done a lot of wholesome, it's a dangerous one. During dying don't think anything just contemplate impermanence. (For this point Sayadaw gave the story of Ven. Phugguna as an example.) It's liked someone in drowning. This person near drowning will use all his energy in swimming. It's the same, a dying person contemplate impermanence will put all his efforts for contemplation. Now, you are sitting in meditation, and getting up and going here and there. At near death only has the practice for rely on, so you put full effort on it. And then can become a sotāpanna to arahant. Pgugguna became an anagamin.

(Sayadaw talked about the 3 ways of dying.) The old cows close to the entrance of the cowshed are liked the dying moment of remorse and worry. In the morning open the entrance door they go out first. These things happen because people don't have a good teacher to teach them and no practice. If you contemplate impermanence very often, it becomes habitual kamma (acinna-kamma) and near death continuing the practice, it becomes asanna-kamma. At dying this impermanent knowledge will give you a very good result.

Instead of unwholesome asunna-kamma develop the wholesome asunna- kamma, by practice before death. It's a very important matter that I had told you yesterday and today again. (He told a story of an old aged novice in Ceylon, how to correct his mind state near death by his son – a monk.) Therefore it's important to have a good teacher or friend at dying. (He told another story of Ven. Tissa who attached to his new robes at the time of death.) The rust corrodes the iron. In the same way, wealth and power drag a person who has craving and attachment for them to the planes of misery. These were the words of the Buddha on this story. A foolish man has wealth is in danger. Without it is better. It's liked bitten by one's own snake. An old thing becomes a new one and torturing you again ( the danger of kukkucca). Everyone had made mistakes in his life. Never rethink about it. If you want to think, just think about what happen to my present khandha. If not the old thing becomes a new one and torture you. This comes from rethinking what should not be thought. If they arise, contemplate their impermanence. It's anicca and the contemplative mind is magga. It becomes vipassanā and at the dying moment a good change. If you don't know how to die, it will lead you to the planes of misery. If you know how to die, it will lead you to the planes of pleasure and Nibbāna. You can change your asunna-kamma. Don't doubt about it. Action mind changes into knowledge mind (kamma into pañña) by practice. Teaching how to die is more important than how to live, because dying is close to next rebirth. A physical object appears in the mind. Mind & body are not going to the other side. The mind inclining towards an object (explained the rebirth process). Sometimes you are complaining that the mind is running away from you. This is your justification. It is difficult to arrest the mind. The mind doesn't run away anywhere. It appears at the heart base. Don't contemplate at the place of inclined object , contemplate at the arising place (heart base). If you think the mind is running away, then it is sassata-diṭṭhi (permanent wrong view). It is the same as the soul is going out. (Living beings believe in the soul is a very strong and deep rooted view than any other wrong views. Therefore even some Buddhists invented a Buddhist Soul Theory or Doctrine by themselves.)

[There are 8-causes for doubt (vicikiccha) to arise : (1)Doubt about the Buddha (2)Dhamma (3)Ariya Sangha (4)One's own practice (5)Speculation on the past life with self-view ( Sayadaw said only mind & body exist, they arise and cease according by the causes & conditions. In this way dispel wrong views of personality (identity), permanent and annihilated views.)(6)Speculation on the future life. If beings die with doubt, it is delusion (moha), so the rebirths will be the planes of misery. Teachers are very important to teach their disciples to have right views. (7)Speculation on the past and future, such as, where I came from and where I'll go. (8)Doubt on the teaching of Dependent Arising – It's dhamma procedure ( dhamma niyama), the process of present moment to moment of khandhas arising and passing away by causes & conditions.]

T1 Investigation of things and phenomena seems liked the knowledge and developing doubt. Knowledge can make a decision but doubt can't, and the mind becomes liked a fork road (Two states of mind and can't make decision). Without the power or ability to think become doubt. Must approach a teacher. Knowledge and doubt both have the nature of investigation in similarity. Doubt comes in for the hindrance of contemplation of impermanence. If it's arising , then contemplate it. Destroy it with knowledge. ( Talked about the 8-doubts). Vicikicca is ignorance (avijjā). It can be a hindrance for the realization of Dhamma. After investigation and doing the practice and without the practice are quite different. Knowledge did the job after investigation and not becoming doubt. If you have doubt, approaching a teacher and clear up the doubt. If we don't have faith in the truth of the teaching, these teachings will disappear first (He gave an example of doubt.). I am practicing quite a long time now. Why I'm still not realize the dhamma yet ? In reality defilements come in and the yogi doesn't know it and has doubt. Only you can clear up all the defilements come in that will realize the Dhamma.

T2 Regarding to the past life, we have doubt – where I came from? What happened to me in the past ? It's the investigation of the past. Without the ability to think about it, is thinking with wrong views. In reality only mind & body happened before. This is never wrong. Any kind of thinking with a person or living being is leading to doubt. Thinking rightly is knowledge. Other faiths are thinking in the ways leading to wrong views and doubts, and after death fall into the planes of misery. It's very frightening. Even some Buddhists died with wrong views and doubts. If you know that only mind & body exist is the middle knowledge or you are on the middle way. Identity view, permanent view and annihilation view are overcome. No.(6)doubt is what happen to me after die ? If you don't realize Nibbāna, only mind & body arise and only mind & body pass away. With knowledge (nyan) come in become magga (vipassanā knowledge), if knowledge can't come in and have doubt. No.(7)doubt is where I came from and where I'll go ? All these people never practice. If you become a sotāpanna, you will only take rebirth not more than 7-times , if becoming an arahant , will know that no more birth again. They don't have any doubt. No.(8)doubt is doubt in the teaching of Dependent Arising. The Buddha only discovered it and gave a name to it. Originally it's natural procedure (sabhava niyama) , it's arising in all living beings. Therefore have doubt on the Dependent Arising is not on Theory, but on one's own khandha process.

Without the helps of the Buddha and teachers (Buddhists), investigate about the world create wrong views (outside the teachings of the Buddha). Wrong views become knowledge. Later human beings without investigation and checking these wrong views and following them wrongly. The Buddha declared that his teachings were not hearing from others, but from his own practice and direct experience, and then taught to others. There are 8 causes for wrong views. Therefore in this life you are the supporter of the Triple Gems (i.e Buddha, Dhamma & Sangha) and don't be satisfied only with it. Next life can be fallen into the hells. Also can be born as dogs, cows, chickens and pigs. In the human world, parents and teachers teaching to us are wrong views. Traditions and cultures are also wrong views. These things are only concern with human beings. Even in this human plane the chances to have right view is very little. No need to talk about other planes. Believe in law of kamma (kammasakata sammādiṭṭhi) also can't dispel wrong views. (Wrong views connect with the self). In the 5 kinds of right views, it's only the first one. Therefore I have to tell you to observe the khandhas. Also it's very rare for someone to observe or contemplate the khandhas. Only the vipassanā yogi investigates them.

According to the Buddha, he used his knowledge and found out that in all the unwholesome dhammas, there were no dhammas had greater fault than wrong views. There are no unwholesome dhammas it can't do. It also depends on the khandhas. Don't take this lightly. If not, you can't come out from the round of existence. Do the practice quickly. Even the Baka Brahma took the khandhas as Nibbāna. He said that his khandha was never old, sick and dead. Making prayers to beg for the khandhas is wrong view. Some people don't want to listen to the sacca dhammas. They are liked dogs and not afraid the stones but to the sound. Not afraid the khandhas but to the sound of Dhamma. Craving and wrong view are together. If you have the khandhas you have wrong view. It is latent in the khandhas. Only noble beings are free from it. Don't know how to investigate developing wrong view. Knowing how to investigate develop the anatta nyan (knowledge of not-self) and leading to Nibbāna. In the world human beings doing all the things are for the welfare of the khandhas. If khandhas develop, wrong views also develop. There is nothing more foolish than making prayers for the khandhas. These are going to the planes of misery. Only by knowing the Noble Truth that will not get the khandhas.

Sañña is perception, making the perceptions of father, mother ...etc. The reality of mind & body disappear and perceptions come in and taking them as real father and mother and relying on them. Don't know them as conventional truth. Taking the perception as real and depending and relying on them. Because of wrong perception, it becomes wrong view. Most wrong views come from perceptions. Therefore human beings are relying on impermanence, suffering and not-self, birth, old age and death. From ending of the paramattha objects can realize the objectless paramattha Nibbāna. There are 2 kinds of perceptions, right and wrong perceptions. Right perception becomes right view and wrong perception becomes wrong view. You must know the differences. From the perception of perversion or distortion (sañña vipallasa) come the knowing of perversion (citta vipallasa) and the view of perversion (diṭṭhi vipallasa) respectively. Knowing the natures of the mind & body and their causes and effects processes is a cula-sotāpanna. And free from one life to the planes of misery. To become a maha- sotāpanna by contemplation and abandoning wrong view and attachment to them. And then totally free from the planes of misery, because he has no latent tendency of wrong view (ditthanusaya). Everytime perception arises by contemplation of impermanence and not become wrong view. After it's arising and not contemplating and following by wrong view. As an example, seeing the son, with the only perception of the son not create a fault. But I have to rely on him, and then it's sticking with wrong view. Everytime it comes, have to contemplate . Become a habit and it's not difficult. Difficulties come from no habitual practice.(This is a very important point for yogis.)

Not only listening to the talks of outsiders (other faiths) has wrong views, but also listening to the Buddhist teachings has wrong views. As example, regarding to dāna, if I do it, I will get the result. This is kammasakata nyan. It can't transcend the planes of asava (taints). It's inside the province of the taint wrong view (ditthasava). The wholesomeness of dāna (merits of dāna) is called tainted merits (Asavakusala Dhamma), can't realize Nibbāna without knowledge (nyan), therefore whatever merits you are doing using knowledge together. The Buddha taught conventional truth was for the Kammasakata Nyan. He taught the ultimate truth (paramatha sacca) for the purpose of Path and Fruit Knowledges. Therefore by carefulness not incline towards one sided. If inclining towards one sided become extreme. We must distinguish between the province of kamma and nyan. The province of kamma is 31-realms of existence. The province of nyan is transcending the 31-realms of existence. When we are doing merits leading with knowledge, in this way, kammasakata nyan is following behind the leading sacca nyan, without the knowledge wandering around the 31-realms of existence. Therefore doing merits and goodness not let it leading by tanhā samudaya but knowledge, in this way directly giving the result to Nibbāna. Your causes are not good so the results. In life everytime we encounter difficulties and inconveniences, don't complain as don't have the good results, but knowing as our causes are not good. When encounter family problems and social problems become stress but don't complain. It's only the beginning and more dukkha will come. You will still have to encounter the dukkha of old age, sickness and death. To get the scales of knowledge must listen to Sacca Dhamma. In this way when you are listening to talk, you can distinguish right and wrong.

(1) [By investigation about the khandhas develop wrong views: Don't know about the nature of the khandhas , only by the help of a Buddha living beings can have right view. Before the Buddha appeared human beings thought about their origins , and then they created a Creator and developed wrong views. If beings have fixed wrong view (niyata miccha diṭṭhi) and never given up these views, and after death they suffer in hell. Even at the time the world system is destroyed by fire element, these hell beings have to move into another universe continue to suffer in hell. How can there be a Creator God in the sky, sky is a concept and never exist.(Fixed wrong views are: Ahetuka diṭṭhi – no cause view, Akiriya diṭṭhi – no result view, and Natthika diṭṭhi – no cause & effect view. After death have a fixed destination of rebirth, i-e hells, so called niyata miccha ditth i, may be similar to the 5-Heavy Kammars.)]
Without the help of the Buddha and teachers, investigation and thinking develop miccha-diṭṭhi. As example in other religions, the investigation is based on ignorance (avijjā). Miccha-diṭṭhi is more dangerous than the 5-Heavy Kammas. Even the world is destroyed these hell beings are moved to another place to continue their suffering.

(2)[avijjā develop wrong view: In the Buddha's time there were 62-wrong views and all were based on identity view (sakkaya diṭṭhi). Here ignorance (avijjā) meas not knowing the Four Noble Truths. Sayadaw mentioned 2 knowledges: right and wrong (samma-nyan and miccha-nyan) Samma-nyan is the Four Noble Truths, and miccha-nyan is worldly knowledge because it based on self view, greed, hatred and delusion, e-g knowledge create all human problems on earth, various kinds of pollution including pollution of the mind.]
All worldly knowledge harmful to others is miccha-nyan, except harmless.

(3)[Contact (phassa) develops wrong view: The 6-sense doors and the 6-sense objects contact or meet together 6-conciousness arise. From here we start take it as I see, I hear, I smell…etc. in this way wrong view develop. As a yogi, it's important to observe when can't cut happen. So phassa is one important factor to develop wrong view or insight.]
Wrong view and tanhā are together. After entering the steam diṭṭhi is destroyed and 1/4 of the tanhā also abandoned. The meanings of phassa have 2: contact and meeting.

(4)Sañña develop wrong views : Pure perception does not develop wrong views; such as, just seeing, just hearing..etc. But with concept wrong views come in, e-g I see a woman.

(5) Thinking develop wrong views : Vitakka means thinking the sense objects. Thinking without knowledge and about the things should not be think about are develop wrong views. (Things should not be think about are as an e-g the world is finite or infinite ? The 10 questions the Buddha never answered in his time.) Thinking must go together with nyan. Therefore 2 kinds of vitakka, nyan must has vitakka. Of the 2 wisdom factors; samma-diṭṭhi (right view) is nyan, and samma-sankappa (right thought) is vitakka. Buddhists concerted into other faiths are thinking without nyan. Therefore taking the wrong views as right views and converted to them. The wrong view of other faiths are come from people who did not have the ability of knowledge to think and created doctrines. Kamma and samatha also develop wrong views, e-g celestial beings (devata) and Brahmas. Only vipassanā cannot stick with wrong views.

(6)[Unwise attention or reflection develop wrong views : There is a sutta in the Anguttana Nikaya, X93 on views, Anatha pindika the householder responded to the wanderers' answers was quite well known. He gave 2 causes for their wrong views; ayonisomanasikara – inappropriate attention and listening to wrong teachings.]
Take impermanence (anicca) as permanence (nicca), suffering (dukkha) as happiness (sukka), not-self (anatta) as self (atta) and loathsomeness (asubha) as beauty (subha). These are examples of unwise attentions. Making dāna with the enrichment of vipassanā will go up higher & higher and not fall down again. (This point was emphasized by Sayadaw very often in his talks on dāna and merits practices which most Buddhists making for the sake of wealth and good rebirths; i-e unwise attention.) After you go up because of sharp wisdom faculty only continue to go up higher. With ordinary dāna and smatha and after their power are finished will fall down again.

(7)Association with prople develop wrong views : As example, parents, friends..etc. Association with bad friends (papamitta) and good friends (kalyana mitta) develop wrong views (Here Sayadaw made the point bad friends are not necessary who had done bad things but referred to other faiths followers who have wrong views.)
(Sayadaw again made an important point on a Christian or other faiths later become a Buddhist not because of his past kamma if he was associated with a Buddhist. He said it's his present kamma, i-e associate with kalyana mitta.)
Wrong view is very far away from Nibbāna. But Nibbāna is closed to right view. Discern impermanence become right view. At the ending of impermanence Nibbāna exist. Wrong view and Nibbāna their distance is immeasurable (see the story of Rohitassa Devata looking for Nibbāna in the cosmos.) Therefore the Buddha warned people the important of destroyed wrong view was more important than your head was on fire and your chest was piercing with lances ( Behind the meaning was a very important message. If your head and body were in burning with fire and piercing with lances you would die only once , but if wrong views were not destroyed your sufferings were never ending.)

(8)By listening to wrong teachings develop wrong views: A Buddhist or someone listens or reads the Christian teaching and becomes a Christian. Actually, most Buddhists have wrong views (no need to mention other faiths), so easily to accept other teachings. If they really understand or know what is right or wrong views it will not happen. So Buddhist monks have the duties to explain these things to them

A teacher teaching the Dhamma can teach to the points for disenchantment to the khandhas, letting go and abandoning to the khandhas is called Dhamma Teacher (Dhammakathika). He must teach his disciples whatever phenomena arising from their khandhas to the points becoming disenchantment to them, letting go of them and ending of them. The listeners also not because it's good to listen but want to end dhkkha. From your part if you can take one of the phenomena (4-satapathams) and practice become disenchantment, letting go and ending, then it's the right practice. If you are fulfilling these points you will realize Nibbāna in this life as mentioned by the Buddha in Samyutta Nikaya. Here the Buddha did not mention about paramis. Is it possible? Don't let this kind of doubt come in. When it comes, then becomes a hindrance for the path and fruit (magga and phala).

(Sayadaw gave an instruction for citta vipassanā) Every mind arising and you know it and will find out that they are making a blip, blip and die out all the times. Therefore the Buddha was warning us looking for the deathless. If you found out all these death become disenchantment to them. Whatever is arising pay attention and observe will discern all these deaths. From the 6-sense doors each moment only one can appear. You are not disenchanting yourself because you don't see your own death yet. When you are in someone's funeral , and can talking about business matters and other things , because it's not your own death.

Therefore you must look at your own deaths. Seeing other people funerals are not disenchantment just afraid for dying. I had done my 3 duties (as mentioned in the beginning). From your part, practice according to the dhamma (Dhammanu dhammapatipatti). Dhamma is the arising dhammas which are the object dog contemplation. Amupatipatti is contemplative knowledge which is practicing according to the dhamma. Dhamma shows, impermanence just know impermanence. In this way become dhammanu dhammapatipatti.